According to Taberî, in this verse the person expresses that he follows the religion of his lineage (Abraham, Isaac and Jacob) which is upon Islam, and that it is not permissible for him to associate partners with Allah in worship; rather, it is necessary for him to unify Him and obey Him. Furthermore, the fact that Allah sent prophets to mankind calling them to monotheism and obedience is also mentioned as a grace (favor) from Allah to mankind.

يقول: ما جاز لنا أن نجعل لله شريكا في عبادته وطاعته، بل الذي علينا إفراده بالألوهة والعبادة. يقول: اتباعي ملة آبائي إبراهيم وإسحاق ويعقوب على الإسلام

Zemahşerî states that for the group of prophets, it is not appropriate to associate partners with any being such as angels, jinn, or humans, and associating partners with an idol that does not hear or see is entirely out of the question. He also explains that the expression 'zâlike' (monotheism) refers both to the messengers and to those to whom it was sent, because they drew attention to this monotheism and directed people toward it. According to different readings, he expresses that 'Ibrahim' alone is an appositive explanation (atf-ı beyan) to 'abdinâ', and that his offspring (Isaac and Jacob) is separately connected to 'abdinâ'.

ما صح لنا معشر الأنبياء أي شيء كان من ملك أو جني أو إنسي ، فضلا أن نشرك به صنما لا يسمع ولا يبصر

According to this exegete, the word 'tahrim' (prohibition) in the verse does not express a general prohibition directed at all responsible persons, but rather expresses that Allah purified/kept the prophet's forefathers away from disbelief. The text explains this in the context that the verse is a response to the views of different sects and groups, and a direction toward the true religion (the belief that there is no creator, originator, and provider other than Allah).

ليس المراد بقوله : أنه حرم ذلك عليهم ، بل المراد أنه تعالى ظهر آباءه عن الكفر

Kurtubî reports different views regarding what the word 'fadl' (grace/favor) in this verse means: according to some it is Islam, according to some it is reward/recompense, according to al-Kalbî it is Allah's provision, and according to some it is Allah's innumerable blessings. Furthermore, it is mentioned that reference is made to the fact that the prophets were protected from adultery, and that Allah's protecting them from shirk (associating partners) and making them prophets, as well as His sending them as messengers to mankind, is a grace (favor).

قيل : الإسلام وقيل : الثواب وقال الكلبي : من رزق الله وقيل : نعم الله التي لا تحصى لأنهم أنبياء على الحق ( ماكان ) أي ما ينبغي من للتأكيد كقولك : ما جاءني من أحد

According to Ibn Kesîr, this verse describes a person abandoning the path of disbelief and shirk and following the path of the prophets. He states that when a person thus holds to the path of guidance and follows the course of the sent messengers and turns away from the path of error, Allah guides his heart to guidance, teaches him what he did not know, and makes him a leader whom others follow and a caller to the path of righteousness. This is related to Allah's revelation and command regarding monotheism, namely the affirmation that there is no deity except Allah.

يقول هجرت طريق الكفر والشرك وسلكت طريق هؤلاء المرسلين صلوات الله وسلامه عليهم أجمعين وهكذا يكون حال من سلك طريق الهدى واتبع طريق المرسلين وأعرض عن طريق الضالين فإن الله يهدي قلبه ويعلمه ما لم يكن يعلم ويجعله إماما يقتدى به في الخير وداعيا إلى سبيل الرشاد

According to Beydâvî, Joseph, before giving the dream interpretation that was requested of him, called those he was addressing to monotheism and prioritized directing them to the right path; this is the method of guidance and right direction of the prophets and those scholars who follow their path. Joseph first presented the news from the unseen as a miracle, thus making it evidence for the correctness of his call and his interpretation. He indicated that what he knew came from inspiration and revelation, not from soothsaying or astrology.

كأنه أراد أن يدعوهما إلى التوحيد ويرشدهما إلى الطريق القويم قبل أن يسعف إلى ما سألاه منه